Ila Elder, Origins

An elder in Ila (Illah) holding an abani or eben sword, present-day Delta State. Photographed by Northcote Thomas, c. 1912. MAA Cambridge.

Illah is said to have been founded by Ala[.] […] One of the traditions holds that Ala’s father, lka, came from Nteje (some informants say he came from Nri) and the mother, Ejini, came from lgalaland. […] While at Omorka, the Anam/Nzam people from the east of the Niger frequently harassed the Illah. Through the assistance of a later immigrant, an Edaiken (Oba's first son) from Benin, the Illah contained the Anam's menace. […] The Asaba and Illah traditions seem to indicate a fusion of Igbo and Igala migrants, and emphasize the age-long relationship between them and the Igala in the north and the Igbo in the east.

– Adiele Afigbo (1992). "Groundwork of Igbo history." p. 335.

Igbo Landscaping and Architecture

A building photographed in the western Igbo area, filed under Onicha Olona by the MAA Cambridge, but may be another surrounding Igbo town. The trees and shrubs appear to have been planted in an order. Photographed by Northcote Thomas and assistants, c. 1912-13.

Omu Okpanam

The Omu of Okpanam, whose name was not recorded, photographed by Northcote Thomas in 1912. Okpanam is an Enuani Igbo town near Asaba in Delta State, Nigeria today.

The Omu are titled women who control markets and are spiritual protectors to the Obi, the king, in Igbo communities west of the Niger River, typically among the Enuani, and in the past in Onicha (Onitsha) and Osomari on the east bank of the Niger River. There is one Omu in each community with the institution.

The Omu work closely with diviners performing rites for the community and are the authorities over the opening of markets and resolving disputes within the market. The Omu depending on the community and period take titles typically reserved for men and also dress like men, as a consequence women who are post-menopausal are preferred for the role because such women in Igbo society could achieve the same status as men. As is custom in most communities, the Omu was not allowed to be married to a man, Omu were known to marry wives to assist them and have children for them.

Colonialism greatly reduced the power of the Omu in the market and over society in general due to gender bias in the indirect rule system, colonialism was also partly the cause of the disappearance of the institution in some Igbo communities. Today there are many Omu who are still active in their roles.